Global Journal of Arts Humanities and Social Sciences Vol.2,No.7, pp. 27-46, September 2014 Published by European Centre for Research Training and Development UK (www.eajournals.org) CURRENT TRENDS IN THEORIES OF RELIGIOUS STUDIES: A CLUE TO PROLIFERATION OF RELIGIONS WORLDWIDE Nathaniel Aminorishe Ukuekpeyetan--Agbikimi -- Ph. D ABSTRACT: The thrust of this paper is to unveil the current trends in the theories of religious studies since 1970 till date and to show how they have led to proliferation of religious groups worldwide. The presupposition here is that there has been existing theories in comparison to happenings in contemporary times. The existing theories include: (1) theories of religion propounded for the primitive period, which have a leaning towards distinguishing between the sacred and the profane; and (2) those for the Middle Ages that orchestrated polemic and apologetic writings as a result of the renaissance. Thus, the need for a comparative treatment of religion became clear, and this prepared the way for more modern developments that paved way for Pentecostalism, Spiritism sects, etc. The sacred defines the world of reality, which is the basis for all meaningful forms and behaviours in the society. The profane is the opposite of the sacred. By theories of religion one means a body of explanations, rules, ideas, principles, and techniques that are systematically arranged to guide and guard religious practices for comprehension. These theories are categorized into substantive theories, focusing on what the value of religion for its adherents is, and functional or reductionist theories, focusing on what it does. The method adopted to obtain the goal of this study is through library research. Selected theories of religions propounded by some scholars are discussed in this study and these include: Cognitive theory, Rational Choice theory, the Theory of Religious Economy, Sensitivity theory, and Phenomenology of Religion. In all these, their theories have coloration of their respective perspectives/disciplines. Four types of scholars were engaged in the rise of the study of religion—(1) those who see religion as a creative force that is important in the world today; (2) second type of scholars who, while being non-religious or irreligious, are still interested in the study of religion; (3) a third type of scholars who wish to remain solely at the level of scholarship without becoming involved in the religious or other concerns of the wider world; and (4) the fourth type of scholars who, engage in the wider study of religion as phenomenologist, historian, theologian, or whatever. From the perspectives of categorizing theories of religious studies, focusing on what religion is and does, the wide variety of theories here discussed in this paper and those not discussed, the current trend of religious movements, the diversified opinions of scholars about theories of religion indicate that there is a huge proliferation of religion and religious groups today. Thus it has been demonstrated in this paper that due to the plethora of opinions about what religion is and does, and the quest for man to satisfy his felt needs, spiritually, materially or otherwise, are the reasons for the proliferation of religions worldwide. KEYWORDS: Current Trends; Theories; Religions; and Proliferation. INTRODUCTION Scholarly debates over modernization and social change in the late twentieth century have raised far reaching questions about the possible consequences of religious group conflict and differences 27 Global Journal of Arts Humanities and Social Sciences Vol.2,No.7, pp. 27-46, September 2014 Published by European Centre for Research Training and Development UK (www.eajournals.org) in behavior, identity, and opinion. Different theories of religion pervade the academia to explain happenings in religious parlance. It is therefore the thrust of this paper to unveil the current trends in the theories of religious studies since 1970 till date and to show how these have led to proliferation of religious groups worldwide. The current trends in the theories of religious studies, 1970 to the present date, as the title of this paper depicts, presupposes that there has been existing theories in comparison to happenings in contemporary times. Therefore, it would be expedient to discuss some of these presuppositions before delving into the current state. Such presuppositions include: (1) theories of religion propounded for the primitive period, and (2) those in the Middle Ages, which prepared the ground for the modern period, the 18th and 19th centuries being a threshold. This research is essentially a library work; therefore, effort was made to glean relevant materials from scholars’ works contained in available books, CD-ROMS, and the Internet. The setting of the research is such that definitions of relevant terms were given, synopses of prominent theories of some scholars were highlighted before proceeding to discuss prominent theories of the specific periods in History. The overall effect is to show how human beings have progressively developed in the knowledge of religious studies till date. Religion Defined In modern usage, religion covers a wide spectrum of meanings that reflect the enormous variety of ways the term can be interpreted. At one extreme, many committed believers recognize only their own tradition as a religion, understanding expressions such as worship and prayer to refer exclusively to the practices of their tradition. But Professor Ejizu, having acknowledged various definitional confusion of religion offered by many renowned scholars in the academia uses the term religion, “To refer to man’s experience of the holy and ultimate reality, as well as the expression of that awareness in concrete life” (Ejizu, 2008: 7). Furthermore, he says, “Religion is fundamentally world-view; therefore it provides a unified picture of the cosmos usually consisting of a web interconnected beliefs ideas and symbols that are believed to undergird human life and the universe as a whole”. THEORIES OF RELIGIONS Theories of Religious Studies are coherently a body of explanation, rules, ideas, principles, and techniques that are systematically arranged for comprehension. They help scholars evaluate and unravel the underlying principles of the study, of why religion exists, how it developed, what needs religion serves among the people group, especially when seen as distinct from actual practice. Tweed writes that: Scholars in humanities and of social science have understood theories in a variety of ways, and one helpful over-view lists five primary notions of what they are and how they function: (1) deductive nomological view, which understands theories as systems of universal laws deduced from axioms and corresponding to mind-independent to external reality; (2) the law- oriented view, which trumpets the same ideal but suggests we cannot identify universal laws but only “law-like regularities”; (3) the idealizing notion of theory, which further refines the deductive-nomological view by suggesting that the regularities—not laws—should be understood 28 Global Journal of Arts Humanities and Social Sciences Vol.2,No.7, pp. 27-46, September 2014 Published by European Centre for Research Training and Development UK (www.eajournals.org) as ”ideal types”, or the scholars’ idealizations of human motives; (4) the constructivist view theory, which goes further still in rejecting the idea of attaining universal laws as it challenges correspondence theories of truth and proposes the theory offers only “contextual understanding motives”, and (5) critical theory, which agrees with constructivists in their criticism of the deductive nomological approach but emphasizes power relations and ethical issues (Tweed, 2006: 7-8). Study of Religion According to Frank Whaling, a working summary of what constitutes the ‘study of religion’ is: “The notion that such a study is the objective and comparative study of religion. Thus in principle it is the study of all religions from a viewpoint not isolated within any one of them. In other words it is a fair and full study of all religions” (Whaling, 2006, “Theory and methods in religious studies: Contemporary approaches to the study of religion”, retrieved from http://www.basr.ac.uk/diskus/diskus7/whaling.htm, November 7th 2008. 6.40 p.m.). Primitive Period It was a period in History that relates to no use of, or relying on complex modern technologies to provide comfort and efficiency in human activities. In context of this paper, the primitive period was a time in History when the religious and philosophical development of humanity has not been organised into separate and distinct evolutionary stages or schemes by scholars. Anthropologists, such as Tylor and Frazer are notable scholars who worked assiduously to elucidate the myths of people who lived in this time of History. According to Frazer’s scheme, human beings first attributed natural phenomena to arbitrary supernatural forces (magic), later explaining them as the will of the gods (religion), and finally subjecting them to rational investigation (science) (Tylor, 2007, CD-ROM). The Middle Ages The Middle Ages formed the middle period in a traditional schematic division of European history into three 'ages': the classical civilization of Antiquity, the Middle Ages, and modern times. The Middle Ages of Western Europe are commonly dated from the end of the Western Roman Empire (about 4th or 5th century) until the rise of national monarchies, the start of European overseas